scholarly journals Železný had v horském lese: Bitva Olhy Kobyljanské

2017 ◽  
Vol 10 ◽  
pp. 117-125
Author(s):  
Michal Špina

An iron snake in a highland forest: Olha Kobylianska’s The BattleThe article is devoted to Olha Kobylianska’s story The Battle 1895, which focuses on the introduction of railways into the Carpathian landscape Bukovina. While in metropolitan areas and economically advanced regions of Europe railways became a “natural” element of the landscape at the turn of the 20th century, in distant mountain regions railways constituted an alien and invasive element. In the main part of the article the author examines the motif of the opposition between nature and civilisation. In addition, the author explores the cultural symbolism and opposing meanings of iron and trees. Thus what emerges as the central motif of the story is the fate of the Hutsuls as an ethnic group living in the highlands in the context of the opposition indicated above. The originality of Kobylianska’s story lies in the fact that nature becomes its main protagonist. In the last part of the article the author embarks on a comparative confrontation between The Battle and Karl Emil Franzos’ German-language prose.

2006 ◽  
Vol 6 (4) ◽  
pp. 53-58
Author(s):  
ursula heinzelmann

Carl Friedrich von Rumohr's Falscher Rehschlegel: at first glance the recipe in his Geist der Kochkunst, Spirit of Cookery of 1822 seems to belong to the category of mockfood - but does that make sense from the pen of a highly rational, reality-obsessed empiricist? Similar instructions for how to prepare meat, notably mutton, as game can be found in a row of popular German cookery books of the 19th and the beginning of the 20th century, whereas other examples for mockfood in German culinary history are rare and restricted to periods of shortage. So the story behind Rumohr's surprising recipe really is the story of hunting and venison in Germany. The article looks at both and explores their socio-cultural symbolism through the centuries in a gastronomic context.


Author(s):  
David O'Brien

The Uyghur (alternatively spelled Uighur) are the largest and titular ethnic group living in the Xinjiang Uyghur Autonomous Region, a vast area in northwestern China of over 1.6 million sq. km. According to the 2010 census Uyghurs make up 45.21 percent of the population of Xinjiang, numbering 8,345,622 people. The Han, the largest ethnic group in China, make up 40.58 percent in the region with 7,489,919. A Turkic-speaking largely Muslim ethnic group, the Uyghurs traditionally inhabited a series of oases around the Taklamakan desert. Their complex origin is evidenced by a rich cultural history that can be traced back to various groups that emerged across the steppes of Mongolia and Central Asia. Uyghur communities are also found in Uzbekistan, Kyrgyzstan, and Kazakhstan, with significant diaspora groups in Australia, the United States, Germany, and Turkey. In the first half of the 20th century, Uyghurs briefly declared two short-lived East Turkestan Republics in 1933 and again in 1944, but the region was brought under the complete control of the Chinese state after the Communist Party (CCP) came to power in 1949. Within China they are considered one of the fifty-five officially recognized ethnic minority groups, who, along with the Han who constitute 92 percent of the population, make up the Chinese nation or Zhonghua Minzu中华民族. However, for many Uyghurs the name “Xinjiang,” which literally translates as “New Territory,” indicates that their homeland is a colony of China, and they prefer the term “East Turkestan.” Nevertheless, many scholars use Xinjiang as a natural term even when they are critical of the position of the Communist Party. In this article both terms are used. In the early years of the People’s Republic of China (PRC) Uyghurs numbered about 80 percent of the population of Xinjiang, but large-scale government-sponsored migration has seen the number of Han in the region rise to almost the same as that of the Uyghur. This has led to an increase in ethnic tensions often caused by competition for scarce resources and a perception that the ruling Communist Party favors the Han. In 2009, a major outbreak of violence in the capital Ürümchi saw hundreds die and many more imprisoned. The years 2013 and 2014 were also crucial turning points with deadly attacks on passengers in train stations in Kunming and Yunnan, bombings in Ürümchi, and a suicide attack in Tiananmen Square in Beijing, all blamed on Uyghur terrorists. Since then the Chinese government has introduced a harsh regime of security clampdowns and mass surveillance, which has significantly increased from 2017 and which, by some accounts, has seen over one million Uyghurs and other Muslim ethnic minorities imprisoned without trial in “reeducation” camps. The Chinese government insist these camps form part of an education and vocational training program designed to improve the lives of Uyghurs and root out “wrong thinking.” Many Uyghurs believe it is part of a long-term project of assimilation of Uyghur identity and culture.


2021 ◽  
Vol 72 (3) ◽  
pp. 201-213
Author(s):  
Christoph Von Blumröder

The term "Neue Musik" was coined for a special concept of fundamental musical innovation within Austro-German music theory of the early 20th century, and it found no terminological equivalent beyond the German language. Established by Paul Bekker with his lecture “Neue Musik” in 1919, composers such as Stockhausen or Ligeti embraced the term with its emphatic claim to innovation and new departures. However, one hundred years on the term "Neue Musik" is often used mainly as a synonym for any type of contemporary music. This article questions whether the term "Neue Musik" is still an appropriate framework for a current theory of musical composition. Not only have the specific musical circumstances changed within the course of the 20th century, but also the political and social conditions have altered drastically after two world wars which had given special impulses to those composers who strove for a new foundation of music after 1918 and 1945 respectively. This article argues that the age of "Neue Musik" has come to an end in the late 20th century, and thus it is now necessary to introduce alternative terminological concepts and methodical directions for music historiography.


2019 ◽  
Vol 13 (1) ◽  
pp. 21-24
Author(s):  
Viacheslav Каlаch

The article discusses the peculiarities of the formation of religious identity in the dynamics of geopolitical processes in Ukraine, which depend on historical conditions, features of the economic and socio-political structure, democratic and cultural traditions of society, the level of legal and moral development of its members and the ambitions of its leaders. It is proved that religion is a decisive factor in the ethnic life of Ukrainians, and the controversial role of Christianity in ethno-identification and ethno-consolidation processes is noted. The modern world-wide political, economic and spiritual crisis imposes its imprint on Ukraine as well. As one of the transitional countries of the post-socialist space, our state has not yet found a single-minded vector of its own development, in particular, the ecclesiastical. Ukraine is only on the verge of forming a united national idea and crystallizing its own self-identification on the religious marker. Religion is the basic semantic-forming component of a unified national identity. Today, religious and ethnic identities are closely intertwined. Therefore, the problem of the ethnorelain factor always attracts significant attention of leading scholars, statesmen and church hierarchs. In Ukraine, a significant number of religious groups completely coincide with the boundaries of a separate ethnic group. The lack of civic consensus on the country's foreign policy, cultural identity, separate sovereign positions of the Ukrainian state, the diverse views of the past and the future at the present makes it impossible to formulate unanimous interests, which negatively affects external and internal policies. Compared with the Soviet period, religious identity today is a relatively new category. On opposition to the state-civilian benchmark for many Ukrainians, religion is on the forefront. Undeniably, Orthodoxy played a very important role in the formation of the Ukrainian nation and our religious identity. However, today, multiconfessional diversity and inability or reluctance to negotiate, to be tolerant, break Ukraine into several regions. The negative tendency of loss of awareness of Ukrainians of the unity of religion, nation, common spirit is traced. The formation of religious identity is a long process of formation of society as a whole, and is a consequence of the historical formation of Ukraine as a nation. Religious identification is the reproduction of accumulated social and religious experience in all spheres. World and domestic scholars are unequivocal in the conclusions that the central place in the formation of national identity belongs to religiousness. Religious beliefs that have an indelible imprint of an ethnic group living on a particular territory are precisely the center of the formation of a new national-religious identity of Ukrainian society.


Author(s):  
Rudolf O. Weber ◽  
Peter Talkner ◽  
Ingeborg Auer ◽  
Reinhard Böhm ◽  
Marjana Gajić-Čapka ◽  
...  

Author(s):  
Ismail Said

Landskap warisan adalah simbol peradaban dan nilai kepercayaan sesuatu kumpulan etnik dalam satu komuniti. Ia dibentuk oleh ilham dan daya usaha manusia yang menunjukkan perkaitan erat antara kelakuan manusia dengan alam lingkungannya. Landskap ini amat bermakna kepada komuniti rumah teres di Semenanjung Malaysia yang dikomposisi oleh berbilang etnik termasuk Melayu, Cina dan India. Kertas kerja ini membincang peranan landskap warisan kepada komuniti rumah teres yang secara langsung dan tidak langsung mengintegrasi penduduk dan menyumbang rasa kekitaan terhadap komuniti. Ciri–ciri landskap warisan yang diperjelaskan dalam laman–laman etnik rumah teres adalah komposisi tanaman dan pilihan tumbuhan dan aksesori laman. Persamaan dan perbedaan ciri–ciri tersebut menonjolkan bentuk laman sesuatu etnik yang harus diambil kira dalam perancangan landskap komuniti rumah teres. Cultural–ethnic landscape symbolizes the belief and cultural values of an ethnic group living in a community. The landscape is an expression of people´s idea and work, illustrating intrinsic understanding and relationship of people to their fellow beings and environment. Such landscape is significant to the human community development and more challenging to establish it in a multi–ethnic society such as terrace house neighborhood in Peninsular Malaysia than in homogenous society. This paper discusses the role of ethnic gardens created by terrace housing residents towards integration and sense of belonging to their living neighborhood. The making of the residential gardens by Malays, Chinese and Indians are influenced by both cultural values and functional needs. There are few similarities and differences in planting composition, plant selection and garden accessories that reflect the strength of ethnicity and yet allow sharing of garden produce and create a sense of place for the community. This pluralism can be seen as positive phenomena to harmonize multi–ethnic society living in terrace housing neighborhoods in Peninsular Malaysia.


Tekstualia ◽  
2018 ◽  
Vol 2 (53) ◽  
pp. 99-114
Author(s):  
Wojciech Paszkowicz

The threads binding the poetry of Vladimir Vysotsky with Russian and foreign literature have a diverse character – some convergences, similarities of his works to those of other authors can be identifi ed in the content, the subject, and the metre of the poems. Some of the literary associations are easily detectable for any recipient, others are more diffi cult to fi nd. The article focuses on the identifi ed links between the works of Vysotsky and those of foreign authors such as Pierre-Jean de Béranger, Robert Burns, and Bertolt Brecht. The convergences observed between Vysotsky’s and de Béranger’s poems, in the subject, form, and metre, indicate the affi nity of the way of thinking and ideals, as well as both poets’ love of freedom, despite the 150 year gap between their birth dates. The presented links with literature of the 18th, 19th, and 20th century widen the opportunities for interpreting the works of Vladimir Vysotsky.


2014 ◽  
Vol 14 (2) ◽  
pp. 97-108
Author(s):  
Katarína Slobodová Nováková

ABSTRACT The article discusses the influence of macro-social processes and issues of assimilation, acculturation, ethnic and linguistic revitalization on the example of one particular group of German woodsmen in the social context of Western Slovakia. It attempts to analyse how historical and political changes during the 20th century influenced changes in the structure, system of values and hierarchy of ethnic group and whether that helped or prevented the assimilation of the group’s members. The article also attempts to indicate the possibilities of today’s ethnic and linguistic revitalization.


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